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Words of Christ (Interventions), by Michel Henry
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In Words of Christ (Paroles du Christ) -- here translated into English for the first time -- Michel Henry asks how Christ can be both human and divine. He considers, further, how we as humans can experience Christ's humanity and divinity through his words. Are we able to recognize this speech as divine, and if so, then how? What can testify to the divine nature of these words? What makes them intelligible? Startling possibilities -- and further questions -- emerge as Henry systematically explores these enigmas. For example, how does the phenomenology of life bring to light the God of which scripture speaks? Might this new region of phenomenality broaden or transform the discipline of phenomenology itself, or theology?
Henry approaches these questions starting from the angle of material phenomenology, but his study has far-reaching implications for other disciplines too. Intended for a wide audience, his work is a uniquely philosophical approach to the question of Christ and to the place of this question in human experience. This highly original, interdisciplinary perspective on Christ's words was Henry's last work, published shortly after his death in 2002.
- Sales Rank: #669634 in eBooks
- Published on: 2012-05-10
- Released on: 2012-05-10
- Format: Kindle eBook
About the Author
Michel Henry (1922-2002) was a leading Frenchphenomenologist who taught at the University of Montpellier.He wrote extensively on phenomenology and also authoredseveral novels. His books include The Essence ofManifestation, Material Phenomenology,and I Am the Truth: Toward a Philosophy ofChristianity.,
Christina M. Gschwandtner is associate professor of philosophy at the University of Scranton, Pennsylvania, and the author of Reading Jean-Luc Marion: Exceeding Metaphysics.
Most helpful customer reviews
8 of 8 people found the following review helpful.
Taking a hard look at the words of Christ and who they say He has to be to utter them!
By Richard C. Woodhouse
This is a very good book by a French Philosopher who takes Christianity seriously. Something that more European thinkers are starting to do again. Even after 300 years of Skepticism and Enlightenment revolt, many of Europes leading thinkers are taking a second look. Names like Ricoer, Henry, Falque, Levinas, Marion and there are others. This book is a different take on Christ's teaching and how he challenges our Human norms with an authority that has to be asked about. Who in the world does He think He is in making these pronouncements? He acts as One who is in the Place of God. The underlying premises that have to be postulated about who He is in what He teaches in the Synoptic Gospels. The old contrast between the Synoptics and the Gospel of John falls to pieces in this study. The old history of Religions theory of the slow divinization of Jesus coming to its Apogee in John's Gospel just does not hold. This book is also one that should be read by the Theologians who stress Kenosis type Christologies. If the Synoptics are even half way accurate in what they report of Jesus' teachings, then the theories of his being nearly totally ignorant of who He Himself was, has to be readdressed by Kenotic theories. Now I am sypathetic to that view, but its certainly not a settled conclusion. I am not going to do a chapter by chapter summary. All I want to say is that this is a profound book and should be checked out by all Theologians and interested Christian layman. It has wetted my appetite for more of Henry's work. Which I plan to get a hold of soon. Take and read. Richard.
9 of 11 people found the following review helpful.
Micro-Reviews #3: Michel Henry's "Words of Christ"
By J. Pearl
Micro-Reviews #3: Michel Henry's "Words of Christ"
Michel Henry's final work Words of Christ, posthumously released in 2002 and recently published in English translation by Christina M. Gshwandtner, provides the final piece of Henry's Christianity trilogy, begun in I am the Truth: Toward a Philosophy of Christianity and Incarnation: a Philosophy of Flesh. Significantly more problematic than his previous work, this short text finds itself precariously located. On the one hand, this work is markedly more accessible than his earlier publications (notably, The Essence of Manifestation and Material Phenomenology); it seldom expects prior philosophical or theological knowledge and is written colloquially, making heavy use of examples and scriptural citation. Overall, it might be said that this work is written as "pop" theology, designed for general theological consumption. On the other hand, this work heavily relies upon Henry's prior work (particularly, I am the Truth) in order to justify its many counter-intuitive claims. The result of this conflict is twofold. First, among those who are unfamiliar with Henry's prior oeuvre, this work's arguments will likely appear flimsy and ungrounded. Yet, for those who are substantially familiar with his argumentation, this work provides little substance, seemingly reiterating many of the claims found in the early chapters of I am the Truth. It is for these reasons that Words of Christ may be experienced as a letdown among both readers and newcomers to Henry's thought.
That being said, this work is by no means entirely faulty. Drawing upon his standard distinction between the exteriority of the "world" and the interiority of subjective "life," Henry attempts to decode the words of Christ and reveal within them the Word [parole] of God. As correlate with the world, Henry develops his conception of the "word of the world." By this, Henry is simply identifying the historical object of linguistics--the representative words of traditional language. These words, Henry argues, are defined by their exteriority to the reality which they signify: the word "tree" is not a tree, the word "book" is not a book. Against this system, Henry identifies a more originary (i.e. primordial) word, the "word of life." For the words of life, there exists no distance between the saying and the existing. Henry's clearest example of this "speech" is his analysis of suffering. He writes, "Suffering proves itself. That is the reason why, so we say, only suffering permits us to know suffering. It is only in this way that suffering speaks to us; it speaks to us in its suffering. And what it says to us, by speaking to us in this way, is that it suffers, that it is suffering." (p.74) For Henry, therefore, the word of life is simply the affectivity, the pathos, of everyday life: joy, sorrow, suffering, pleasure, hunger, need, and desire are all modalities of life by which humans experience themselves as living, they are the words of life-itself. Henry identifies the "human word" (language/communication as commonly experienced) as the point of convergence between these two "words." Although the human word, he argues, participates in both the word of life and that of the world, it often forgets this location, forgetting that it is only through its grounding within the prior that the latter holds any power: it is only because we first affectively experience reality that we can later speak "of" this reality.
The theological turn of this work relies upon the simple identity: Life=God. For Henry, drawing heavily upon the German mystic Meister Eckhart, God cannot be conceived as a radically transcendent reality. On the contrary, God is the most immanent human reality, that which grants life (i.e. itself) to living-beings [vivants]. Through this identity, Henry argues for an identity between the "word of life" and the "word of God."
Substantially complicating this issue, Henry, drawing upon traditional religious terminology, further identifies Christ with the "word of God." He describes Christ as the point of relation between humanity and God, as the first-born of God, and as a duality: both God and man. These affirmations, left significantly under-clarified, leave a distinct tension in Henry's work between the Christ, as philosophical/theological principle of relation and Jesus, the first-century historical figure. Certainly, Henry attempts to belittle this tension through his ambivalence (if not open hostility) towards biblical historical-criticism, but the questions of this relation persist nonetheless. Like Eckhart, his model, Henry's system appears to thoroughly emphasize Christs divinity over his humanity, to the point that the latter appears substantively lost.
Lastly, it must be noted that, even within philosophical terrain well tread by Henry, there appears to be a certain "sloppiness" of concept. He writes, "At the interior of the invisible itself where we reside, the words of Christ trace a new line of separation which identifies its most profound dimension within the same life." (p.30) This passage is hugely problematic for the simple reason that Henry's entire analysis rests upon the refusal of distance, distinction, or separation of any kind within immanent life. The very possibility of such a separation, such a "new line," would upset the principle concepts by which Henry sought to overturn Heidegger, Husserl, and the Western philosophical tradition in general. Within the immanence of subjective life there can be no distance, no transcendence.
Although this critique may appear wholly negative, it must be reiterated that this work is not without its bright points. For the theologically minded it may function as a helpful (though by no means rigorous) introduction to Henry's thought. Also, its small size makes it a great quick read for those who are interested in phenomenology of religion, or the relationship between recent continental thought and religion.
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